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Searching Rudolf Steiner Lectures (by Bn/GA Number)

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Query was: rajas

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: Foundations of Esotericism: Lecture XXII
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    • renounces the Maharajas. The Master, whose physical body also remains
  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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    • to the chosen parents; the “Maharajas” form the etheric
  • Title: Bhagavad Gita/Paul: Lecture I: The uniform plan of World History. The Confluence of three spiritual streams in the Bhagavad Gita.
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    • dwells in the Rajas-element. Sattva, Rajas, Tamas, the three Gunas,
  • Title: Bhagavad Gita/Paul: Lecture II: The basis of knowledge of the Gita, the Veda, Sankhya, Yoga.
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    • both are equally balanced, that may be called the Rajas condition.
    • is given through the three states Sattva, Rajas, Tamas.
    • green represents the Rajas condition as regards light and darkness,
    • these three conditions, Sattva, Rajas, Tamas, in the external domain
    • Rajas and Tamas condition, had been entirely buried, so to say, it
    • according to the three states of Sattva, Rajas, Tamas. So gradually,
    • the Sattva, Rajas and Tamas, through the forms from the highest down
  • Title: Bhagavad Gita/Paul: Lecture III: The union of the three streams in the Christ Impulse, the Teaching of Krishna.
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    • general, were given thee through the Gunas, through Tamas, Rajas, and
    • thirst for existence through Rajas; and that through Tamas he is
    • to life indicated through Rajas. Why do people go through ordinary
    • world through Rajas and Sattva. When a man has extinguished his
    • in Tamas, Rajas, or Sattva, one becomes connected with the natural
    • with reverence before Thee. The Rajas” (these are spirits)
  • Title: Bhagavad Gita/Paul: Lecture IV: The nature of the Bhagavad Gita and the significance of the Epistles of St. Paul. How the Christ Impulse surpasses the Krishna Impulse.
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    • condition there is, according to Sankhya philosophy, the Rajas
    • Chaldean-Egyptian, that which is the Rajas-condition is the
    • was then a sort of reciprocal relationship, a Rajas relationship
    • correctly, as belonging to the Rajas-age — making use of that
    • to Rajas, not in terms of purity and clearness, but in a personal
    • sense of its relation to Rajas. If you feel the throbbing of many a
    • Paul, wrenching itself away from the Rajas-condition — that is
    • there; and anyone, in the Rajas age who spoke of the Sattva-condition
    • described out of the Rajas-condition; and he who first described it in
    • or in the Rajas or in the Tamas condition with respect to the forms of
    • Sattva age to that of the new Rajas, on the borders of which stands
    • through the three Gunas-Sattva, Rajas and Tamas — with external
    • philosophy, spirit and matter are in balance in the Rajas condition,
    • direct overcoming of Rajas, and lead into Sattva. To us it does not
    • Rajas and Tamas we only find the relation of the soul to material
    • of the soul in relation to matter, in Sattva, Rajas and Tamas, for the
    • soul no longer has merely to overcome Tamas and Rajas to raise itself
    • and Lucifer; Tamas and Rajas would not suffice. That ally, however, is
    • humanity, not merely against Tamas and Rajas, but against the powers
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • flowed out into the words sattwa, rajas, tamas. I do not attach
    • interpreting and commenting on the words sattwa, rajas, tamas in an
    • sattwa, rajas, tamas is meant a certain kind of living one's way into
    • sattwa, rajas and tamas exhaustively. I only want to help you to come
    • rajas-understanding. When we come to the animal kingdom, its
    • of tamas, rajas and sattwa once more from a different aspect we can
    • tries to understand them they are for him a rajas condition.
    • and the like — represents a condition of rajas; that brought
    • sattwa, rajas and tamas. In effect what can enter the purest form of
    • belief, of faith that builds on authority, we are in the rajas
    • condition of rajas. So you see, those whose constitution compels them
    • knowledge of such living concepts as sattwa, rajas, and tamas, we
    • sattwa colors. In this sense too green must be called a rajas color;
    • true of darkness for the reason that in tamas things that in rajas
    • feeling derived from the concepts sattwa, rajas, and tamas. About
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • rajas and tamas. In these last chapters our whole mode of thinking and
    • calls mild, gentle food. Whereas rajas food, which we described
    • understand these feelings of sattwa, rajas and tamas, so fundamental
    • A rajas impression is
    • way we can best read the ideas of sattwa, rajas, and tamas. In
    • external nature a rajas impression would be that of a moderately
    • penetrate and perceive the sattwa, rajas, and tamas conditions in
    • this is a sattwa condition, this a rajas, that a tamas, then one
    • outside you runs its course in conditions of sattwa, rajas and tamas.
    • The concepts of sattwa, rajas, and tamas take on living shape and
    • give it to them. Rajas men are diligent, men of action; but they act
    • learn to hold thy soul apart. Thou shalt be neither sattwa, rajas nor
    • activities according to how they partake of sattwa, rajas or tamas.
    • are rajas men. The tamas men are those who in viewing the world get
    • sattwa men; those attached to external faith are rajas men; those
    • rajas, and tamas men are different in the way they relate to their
    • Rajas men look out on
    • merely a sattwa, rajas or tamas man in any one respect or another,
    • rajas, or tamas, or sattwa.” One had to learn this at
    • conditions of sattwa, rajas or tamas, nor are they free from them,
    • Maximum number of matches per file exceeded.

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